In our last chapter we
left David in the Cave of Adullam. An incident is recorded in 2 Samuel 23
which throws an interesting light on the spiritual life of our hero at this
time. "And three of the thirty chief went down and came to David in the
harvest-time unto the cave of Adullam: and the troop of the Philistines
pitched in the valley of Rephaim. And David was then in an hold, and the
garrison of the Philistines was then in Bethlehem. And David longed, and
said, Oh, that one would give me drink of the water of the well of
Bethlehem, which is by the gate! And the three mighty men brake through the
hosts of the Philistines, and drew water out of the well of Bethlehem, that
was by the gate, and took and brought it to David: nevertheless he would not
drink thereof, but poured it out unto the Lord. And he said, Be it far from
me, O Lord, that I should do this: is not this the blood of the men that
went in jeopardy of their lives? Therefore he would not drink of it"
(vv. 13-17).

No doubt the trials of
his present lot had called to Davidís mind his happy life at home. The
weather being hot, he expressed a longing for a drink from the family well
of Bethlehem, though with no thought that any of his men would risk their
lives to procure it for him. Yet this is precisely what happened: out of
deep devotion to their outlawed captain, three of them fought their way
through a company of the Philistines who were encamped there, and returned
to David with the desired draught. Touched by their loyalty, stirred by
their self-sacrifice, David felt that water obtained at such risk was too
valuable for him to drink, and was fit only to be "poured out unto the
Lord" as a "drink-offering." Beautifully has Matthew Henry
made application of this, thus: "Did David look upon that water as very
precious, which was got but with the hazard of these menís blood, and
shall not we much more value those benefits for the purchasing of which our
blessed Saviour shed His blood"?

We quote from another
who has commented upon this incident. "There is something peculiarly
touching and beautiful in the above scene, whether we contemplate the act of
the three mighty men in procuring the water for David, or Davidís act in
pouring it out to the Lord. It is evident that David discerned, in an act of
such uncommon devotedness, a sacrifice which none but the Lord Himself could
duly appreciate. The odor of such a sacrifice was far too fragrant for him
to interrupt it in its ascent to the throne of the God of Israel. Wherefore
he, very properly and very graciously, allows it to pass him by, in order
that it might go up to the One who alone was worthy to receive it, or able
to appreciate it. All this reminds us, forcibly, of that beautiful
compendium of Christian devotedness set forth in Philippians 2:17, 18: ĎYea,
and if I be poured out upon the sacrifice, and service of your faith, I joy
and rejoice with you all; for this cause ye also joy and rejoice with me.í
In this passage, the apostle represents the Philippian saints in their
character as priests, presenting a sacrifice and performing a priestly
ministration to God; and such was the intensity of his self-forgetting
devotedness, that he could rejoice in his being poured out as a
drink-offering upon their sacrifice, so that all might ascend, in fragrant
odor to God" (C. H. M.).

Some commentators have
denied that the above touching episode occurred during that section of Davidís
history which we are now considering, placing it at a much later date. These
men failed to see that 1 Chronicles 11:15 and 2 Samuel 23 recount things out
of their chronological order. If the reader turn back to 1 Samuel 17:1,
19:8, etc., he will see that the Philistines were quite active in making
raids upon Israel at this time, and that David, not Saul, was the principal
one to withstand them. But now he was no longer in the position to engage
them. Saul, as we shall see in a moment, had dropped all other concerns and
was confining his whole attention to the capture of David: thus the door was
then wide open for the Philistines to continue their depredations. Finally,
be it said, all that is recorded after David came to the throne, makes it
altogether unlikely that the Philistines were then encamped around
Bethlehem, still less that the king should seek refuge in the cave of
Adullam.

"And David went
thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father
and my mother, I pray thee, come forth, and be with you, till I know what
God will do for me. And he brought them before the king of Moab: and they
dwelt with him all the while that David was in the hold" (1 Sam. 22:3,
4). We are convinced that what has been before us in the above paragraphs
supplies the key to that which is here recorded. In 1 Samuel 22:1 we learn
that "all his family" had come to David in the Cave. From 16:1 we
learn that their home was in Bethlehem: but the Philistines were now
encamped there (2 Sam. 23:14), so they could not return thither. David did
not wish his parents to share the hardships involved by his wanderings, and
so now he thoughtfully seeks an asylum for them. Blessed is it to see him,
in the midst of his sore trials, "honoring his father and his
mother." Beautifully did this foreshadow what is recorded in John
19:26, 27.

While Saul was so
bitterly opposed to David, there was no safety for his parents anywhere in
the land of Israel. The deep exercises and anguish of Davidís heart at
this time are vividly expressed in Psalm 142, the Title of which reads,
"A Prayer when he was in the Cave." "I cried unto the Lord
with my voice, with my voice unto the Lord did I make my supplication. I
poured out my complaint before Him: I showed before Him my trouble. When my
spirit was overwhelmed within me, then Thou knewest my path. In the way
wherein I walked have they privily laid a snare for me. I looked on my right
hand, and beheld, but there was no man that would know me: refuge failed me;
no man cared for my soul. I cried unto Thee, O Lord: I said, Thou art my
refuge and my portion in the land of the living. Attend unto my cry; for I
am brought very low; deliver me from my persecutors, for they are stronger
than I. Bring my soul out of prison, that I may praise Thy name: the
righteous shall compass me about; for Thou shalt deal bountifully with
me." Blessed is it to mark the note of confidence in God in the closing
verse.

"And David went
thence to Mizpeh of Moab: and he said unto the king of Moab, let my father
and my mother, I pray thee, come forth, and be with you." What was it
induced David to trust his parents unto the protection of the Moabites? We
quote, in part. from the answer given by J. J. Blunt in his very striking
book, Undesigned Coincidences in the Old and New Testament, "Saul,
it is true, had been at war with them, whatever he might then beóbut so
had he been with every people round about; with the Ammonites, with the
Edomites, with the kings of Zobah. Neither did it follow that the enemies of
Saul, as a matter of course, would be the friends of David. On the contrary,
he was only regarded by the ancient inhabitants of the land, to which ever
of the local nations they belonged, as the champion of Israel; and with such
suspicion was he received amongst them, notwithstanding Saulís known
enmity towards him, that before Achish king of Gath, he was constrained to
feign himself mad, and so effect his escape . . .

"Now what
principle of preference may be imagined to have governed David when he
committed his family to the dangerous keeping of the Moabites? Was it a mere
matter of chance? It might seem so, as far as appears to the contrary in
Davidís history, given in the books of Samuel; and if the book of Ruth had
never come down to us, to accident it probably would have been ascribed. But
this short and beautiful historical document shows us a propriety in
the selection of Moab above any other for a place of refuge to the father
and mother of David; since it is there seen that the grandmother of Jesse,
Davidís father, was actually a Moabitess; Ruth being the mother of
Obed, and Obed the father of Jesse. And, moreover, that Orpah, the other
Moabitess, who married Mahlon at the time when Ruth married Chilion his
brother, remained behind in Moab after the departure of Naomi and Ruth, and
remained behind with a strong feeling of affection, nevertheless, for the
family and kindred of her deceased husband, taking leave of them with tears
(Ruth 1:14). She herself then, or at all events, her descendants and friends
might still be alive. Some regard for the posterity of Ruth, David would
persuade himself, might still survive amongst them . . .

"Thus do we
detect, not without some pains, a certain fitness, in the conduct of David
in this transaction which makes it to be a real one. A forger of a story
could not have fallen upon the happy device of sheltering Jesse in Moab
simply on the recollecting of his Moabitish extraction two generations
earlier; or, having fallen upon it, it is probable he would have taken care
to draw the attention of his readers towards his device by some means or
other, lest the evidence it was intended to afford of the truth of the
history might be thrown away upon them. As it is, the circumstance itself is
asserted without the smallest attempt to explain or account for it. Nay,
recourse must be had to another book of Scripture, in order that the
coincidence may be seen."

Unto the king of Moab
David said, "Let my father and my mother, I pray thee, come forth and
be with you, till I know what God will do for me." Slowly but surely
our patriarch was learning to acquiesce in the appointments of God.
Practical subjection unto the Lord is only learned in the school of
experience: the theory of it may be gathered from books, but the actuality
has to be hammered out on the anvil of our hearts. Of our glorious Head it
is declared, "Though He were a Son, yet learned He obedience by the
things which He suffered" (Heb. 5:8). This word of Davidís also
indicates that he was beginning to feel the need of waiting upon God for
directions: how much sorrow and suffering would be avoided did we always
do so. His "what God will do for me," rather than
"with me," indicated a hope in the Lord.

"And the prophet
Gad said unto David, Abide not in the hold; depart, and get thee into the
land of Judea. Then David departed, and came into the forest of Hareth"
(v. 5). In the light of this verse, and together with 22:23, we may see that
"the excellent" of the earth (Ps. 16:3) were more and more
gathering to him who was a type of Christ in His rejection. Here we see the
prophet of God with him, and shortly afterwards he was joined by the high
priestósolemn it is to contrast the apostate Saul, who was now deserted by
both. David had been humbled before God, and He now speaks again to him, not
directly, but mediately. Two reasons may be suggested for this: David was
not yet fully restored to Divine communion, and God was honoring His own
institutionsóthe prophetic office: cf. 1 Samuel 23:9-1l.

"And the prophet
Gad said unto David, Abide not in the hold; depart, and get thee into the
land of Judah." It is quite clear from the language of this verse that
at the time God now spoke to His servant through the prophet, he had not
returned to the Cave of Adullam, but had sought temporary refuge in some
stronghold of Moab. Now he received a call which presented a real test to
his faith. To appear more openly in his own country would evidence the
innocency of his cause, as well as display his confidence in the Lord.
"The steps of a good man are ordered by the Lord" (Ps. 37:23), yet
the path He appoints is not the one which is smoothest to the flesh. But
when God calls, we must respond, and leave the issue entirely in His hands.

"When Saul heard
that David was discovered, and the men that were with him, (now Saul abode
in Gibeah under a tree in Ramah, having his spear in his hand, and all his
servants standing about him); then Saul said unto his servants . . . "
Here the Spirit takes up again another leading thread around which the
history of 1 Samuel is woven. Having traced the movements of David since the
leaving of his home (19: 11, 12) up to the Cave of Adullam and his now
receiving orders to return to the land of Judea, He follows again the evil
history of Saul. The king had apparently set aside everything else, and was
devoting himself entirely to the capture of David. He had taken up his
headquarters at Gibeah: the "spear in his hand" showed plainly his
blood-thirsty intentions.

The news of Davidís
return to Judea, soon reached the ears of Saul, and the fact that he was
accompanied by a considerable number of men, probably alarmed him not a
little, fearful that the people would turn to his rival and that he would
lose his throne. His character was revealed again by the words which he now
addressed to his servants (v. 7), who were, for the most part, selected from
his own tribe. He appealed not to the honor and glory of Jehovah, but to
their cupidity. David belonged to Judah, and if he became king then those
who belonged to the tribe of Benjamin must not expect to receive favors at
his handsóneither rewards of land, nor positions of prominence in the
army.

"All of you have
conspired against me, and there is none that showeth me that my son hath
made a league with the son of Jesse, and there is none of you that is sorry
for me, or showeth unto me that my son hath stirred up my servant against
me, to lie in wait, as at this day" (v. 8). Here Saul charges his
followers with having failed to reveal to him that which he supposed they
knew, and of showing no concern for the circumstance in which he was then
placed; this he construed as a conspiracy against him. His was the language
of ungovernable rage and jealousy. His son is charged as being ringleader of
the conspirators, merely because he would not assist in the murder of an
excellent man whom he loved! True, there was a covenant of friendship
between Jonathan and David, but no plot to destroy Saul, as he wildly
imagined. But it is the nature of an evil person to regard as enemies those
who are not prepared to toady to him or her in everything.

It was in response to
Saulís bitter words to his men, that Doeg the Edomite made known Davidís
secret visit to Ahimelech, and his obtaining victuals and the sword of
Goliath (vv. 9, 10). Nothing was mentioned of the high priest being imposed
upon, but the impression was left that he joined with David in a conspiracy
against Saul. Let us learn from this that we may "bear false witness
against our neighbor" as really and disastrously by maliciously withholding
part of the truth, as by deliberately inventing a lie. When called upon
to express our opinion of another (which should, generally, be declined,
unless some good purpose is to be served thereby), honesty requires that we
impartially recount what is in his favor, as well as what makes against him.
Note how in His addresses to the seven churches in Asia, the Lord commended
the good, as well as rebuked that which was evil.

The terrible sequel is
recorded in verses 11-19. Ahimelech and all his subordinate priests were
promptly summoned into the kingís presence. Though he was by rank the
second person in Israel, Saul contemptuously called the high priest
"the son of Ahitub" (v. 12). Quietly ignoring the insult,
Ahimelech addressed the king as "my lord," thus giving honor to
whom honor was dueóthe occupant of any office which God has appointed is
to be honored, no matter how unworthy of respect the man may be personally.
Next, the king charged the high priest with rebellion and treason (v. 13).
Ahimelech gave a faithful and ungarnished account of his transaction with
David (vv. 14, 15). But nothing could satisfy the incensed king but death,
and orders were given for the whole priestly family to be butchered.

One of the sons of
Ahimelech, named Abithai, escaped. Probably he had been left by his father
to take care of the tabernacle and its holy things, while he and the rest of
the priests went to appear before Saul. Having heard of their bloody
execution, and before the murderers arrived at Nob to complete their vile
work of destroying the wives, children and flocks of the priests, he fled,
taking with him the ephod and the urim and thummim, and joined David (v.
21). It was then that David wrote the fifty-second Psalm. Three things may
be observed in connection with the above tragedy. First, the solemn sentence
which God had pronounced against the house of Eli was now executed (2:31-36;
3:12-14)óthus the iniquities of the fathers were visited upon the
children. Second, Saul was manifestly forsaken of God, given up to Satan and
his own malignant passions, and was fast ripening for judgment. Third, by
this cruel carnage David obtained the presence of the high priest, who
afterwards proved a great comfort and blessing to him (23:6, 9-13; 30:7-10)óthus
did God make the wrath of man to praise Him and work together for good unto
His own.